self-worth and self-respect, mediated through equality and justice, which in turn requires freedom of self-determination, such that the previously marginalized — the vulnerable, the disabled and women — have their humanity affirmed. In Samuel's opinion, the restoration of dignity and the end to dehumanizing tendencies only transpires through the gospel of grace. The gospel of grace promotes a new identity, rooted in the image of God-in-us and the Christian calling to be God's children.

Thirdly, Samuel was one of the earliest advocates for holistic mission theology. For him, the relation between evangelism and social responsibility is not a matter of either/or, but one of inseparability. He holds that the prioritization of humanity's vertical relationship over the horizontal presupposes a 'dualistic understanding of existence'.39 This dualism assumes that humans live in two separate realms: an inner and an outer realm, where the former is an individual's relationship with God and the latter is the physical and social realm. Samuel maintains that this dualism cannot be justified on either biblical or philosophical grounds; conceptually, therefore, we cannot prioritize personal over social change or vice versa. Hence, he states: 'Any discussion of priority in the focus of the church's mission will depend not on the concept of mission, but on the context.'40

Fourthly, as part of his overall concern for holistic mission, Samuel seeks to develop a coherent theory of social change from an evangelical perspec-tive.41 His theory consists of three significant elements: first, unlike those who minimize the role of the church, Samuel sees the church as 'central in any program of Christian social change', since it is both the place where the kingdom is at work and also the instrument and sign of the kingdom; secondly, his theology of social change is rooted in both the doctrines of creation and redemption; and thirdly, he recognizes the problematic place occupied by social analysis and human ideologies in Christian approaches to social change. Samuel does not reject analysis and ideology altogether, but rather suggests that we evaluate them rigorously in light of 'biblical criteria for a just society which are acceptable to the east and west'.42

Furthermore, Samuel takes the issue of contextualization or inculturation seriously. This is seen most clearly in his concern to relate the salvation

Beginners Guide To Yoga

Beginners Guide To Yoga

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